Pan-Islam Part 8

These wild Arabians, when trained, make the most reliable machine-tenders in the East, as they have a _penchant_ for mechanism of all sorts and will not neglect their charge when unsupervised.

We are all inclined to boast too personally of our enlightened civilisation with its marvellous mechanical appliances, but what is it after all but the specialist training of the few serving the wants of the many? If the average missionary swam ash.o.r.e with an Arab fireman from a s.h.i.+pwreck and landed on an uninhabited island of ordinary tropical aspect, the Arab would know the knack of scaling coco-nut palms (no easy task), the vegetation which would supply him with fibre for fis.h.i.+ng-lines and what thorns could be used to make an effective hook, while the missionary would probably be unable to get fire by friction with the aid of a bow-string and spindle.

Missionary literature is very severe on Arabia as a stiff-necked country which has. .h.i.therto discouraged evangelical activities. "Hence the low plane of Arabia morally. Slavery and concubinage and, nearly everywhere, polygamy and divorce are fearfully common and fatalism has paralysed enterprise."

This indictment is not only unjust, but it recoils on Western civilisation. Arabia is on a high enough moral plane to refuse drink, drugs and debauchery generally, while prost.i.tution is unknown outside large centres overrun by foreigners, which are more cosmopolitan than Arab. Sanaa, which is a pure Arab city with little or no foreign element, is much more moral than London or New York. To adduce slavery and concubinage coupled with polygamy and divorce as further evidence against Arabia is cra.s.s absurdity; slaves are far better treated anywhere in Arabia than they were in the States or the West Indies; concubinage and polygamy, as practised by the patriarchs of Holy Writ, are still legal in that part of the world; there is nothing sinful about them in themselves--a Moslem might as well rebuke Western society for being addicted to whisky and bridge. He might even remind us that divorce is easier in the States than in Arabia and quote the Prophet's words on the subject: "Of all lawful acts divorce is the most hateful in the sight of G.o.d." With us a woman can be convicted of adultery in the eyes of the world on evidence that would not hang a cat for stealing cream, but in Islam the act must be proved beyond doubt by two witnesses, who are soundly flogged if their evidence breaks down, and their testimony is declared invalid for the future. This places the accusation under a heavy disability, but it is better than putting a woman's most cherished attribute at the mercy of a suborned servant or two--a far greater injustice to womanhood than bearing a fair share of a naturally hard and toilsome life, which is also a missionary complaint against Arabia. As for fatalism paralysing enterprise there, perhaps it does to a certain extent, but it cannot compare with our own organised strikes in that direction.

Another charge is that Arabia has no stable government and people go armed against each other. Tribal Arabia has the only true form of democratic government, and the Arab tribesman goes armed to make sure that it continues democratic--as many a would-be despot knows to his cost. They use these weapons to settle other disputes occasionally, but Christian cowboys still do so at times unless they have acquired grace and the barley-water habit.

These deliberate misstatements and the distortion of known facts are unworthy of the many earnest workers in recognised mission fields, and they become really mischievous when they culminate in an appeal to the general public calling for resources and _personnel_ to "win Mecca for Christ," and use it and the Arabic language to disseminate Christianity and so win Arabia and, eventually, the Moslem world.

Christianity had a very good start in Arabia long before Muhammad's day, and (contrary to missionary a.s.sertion) was in existence there for centuries after his death. Not long before the dawn of Islam, Christian and pagan Arabs fought side by side to overthrow a despotic Jew king in Yamen who was trying to proselytise them with the crude but convincing contrivance of an artificial h.e.l.l which cost only the firewood and labour involved and beat modern revivalist descriptions of the place to a frazzle as a means of speedy conversion--to a Jew or a cinder.

Christianity lasted in Yamen up to the tenth century A.D. It paid tribute as a subordinate creed, like Judaism, but had far more equable charters and greater respect among Moslems. In fact, it was never driven out, but gradually merged into Islam, as is indicated by the inscriptions found on the lintel of ruined churches here and there, "There is but one G.o.d."

The published statement of a travelled missionary that the Turks stabled their cavalry horses in the ruins of Abraha's "cathedral" at Sanaa is misleading. The church which that Abyssinian general built when he came over to help the Arabs against the Jew king of proselytising tendencies has nothing left of it above ground except a bare site surrounded by a low circular wall which would perhaps accommodate the horses of a mounted patrol in bivouac. The Turks probably used it for that purpose without inquiry.

What is the use of bolstering up a presumably sincere religious movement with these puerile and mischievous statements? Apart from the rancour they excite among educated Moslems (who are more familiar with this cla.s.s of literature than the writers perhaps imagine) they deceive the Christian public and place conscientious missionaries afield in a false position, for most practical mission workers know and admit that the wholesale conversion of Moslems is not a feasible proposition and that sporadic proselytes are very doubtful trophies. Knowing this, they concentrate their princ.i.p.al efforts on schools, hospitals and charitable relief, all based on friendly relations with the natives which have been patiently built up. These relations are jeopardised by the wild-cat utterances which are published for home consumption. If a Christian public cannot support legitimate missionary enterprise without having it camouflaged by all this spiritual swashbuckling, then it is in urgent need of evangelical ministrations itself.

Missionaries in the field have, of course, a personal view which we must not overlook, as it is entirely creditable to all parties concerned. The more strenuous forms of mission work in barbarous countries demand, and get, the highest type of human devotion and courage. It is a healthy sign that the public should support such enterprise and that men and women should be readily found to undertake it gladly. There is a great gulf between such gallantry and the calculating spirit which works from a "strategic centre," to bring about a serious political situation which others have to face.

Let us now examine the Islamic att.i.tude toward Christianity.

The thoughtful Moslem generally admits the excellence of occidental principles and methods in the practical affairs of life, but insists that even earthly existence is made up of more than civilised amenities, economics and appliances for luxury, comfort and locomotion. It is when he comes to examine our social life that he finds us falling very short of our Christian ideals, and he argues to himself that if that is all Christianity can do for us it is not likely to do more for him, but rather less. He admits that his less civilised co-religionists in Arabia, Afghanistan, etc., lack half-tones in their personalities, which are black and white in streaks instead of blending in various shades of grey. He considers that Islam with its simple austerities is better suited to such characters than Christianity with its unattainable ideals. He himself has visited Western cities and observed their conditions shrewdly. He regards missionaries as zealous bagmen travelling with excellent samples for a chaotic firm which does not stock the goods they are trying to push. The missionary may say that he has no "call" to reform existing conditions in his own country, just as the bagman may disclaim responsibility for his firm's slackness; but such excuses book no orders. The travelled Moslem will shake his head and say that he has seen the firm's showrooms, and their princ.i.p.al lines appeared to be Labour trouble, profiteering and diluted Bolshevism, with a particularly tawdry fabric of party politics. He respects the spiritual commercial traveller and his opinions, if sincere (he is a judge of sincerity, being rather a casuist himself), but wherever he has observed the workings of Christianity in bulk it has not had the elevating and transcendental effect which it is said to have; that is, he has not found the goods up to sample and will have none of them.

He seldom realises (to conclude our commercial metaphor) that most Christian folk in countries which export missionaries are born with life-members' tickets ent.i.tling them to sound, durable goods which are not displayed in our spiritual shop-windows or in the missionary hand-bag:--the prayers of childhood and the mother's hymn, the distant bells of a Sabbath countryside, the bird-chorus of Spring emphasising the magic hush of Communion on Easter morning, the holly-decked church ringing with the glad carols of Christmastide and the tremendous promise which bids us hope at the graveside of our earthly love. It is such memories as these, and not the stentorian eloquence of some popular salvation-monger in an atmosphere of over-crowded humanity, which go to make staunch Christian souls.

The possible proselyte from Islam has to rely on what the missionary has in his bag. Large quant.i.ties of faith are pressed upon him which do not quite meet his requirements, as it is his reason which should be satisfied first; no one can believe without a basis of belief.

There is also a great deal of slaughter-house metaphor which does not appeal to him at all, as he looks on blood as a defilement and a sheep as the silliest animal in existence--except a lamb. These metaphors were used by our Lord in speaking to a people who readily understood them, but for some obscure reason they have not only been retained but amplified extensively to the exclusion of much beautiful imagery which is still apposite. We Christians reverence such similes for their a.s.sociations, but a Moslem misses the point of them, just as we miss the stately metre of the Koran in translation.

The would-be convert from Islam must, of course, learn to stifle any fond memories of the virile, vivid creed he is invited to renounce. No longer must he give ear to the far-flung call proclaiming from lofty minarets the unity of G.o.d and the Prophet's mission or its cheery, swinging reiteration as the dead are carried to the _magenna_ or "gate of Heaven." Certainly not; the less he contemplates their fate the better for his peace of mind, since (if the effort to convert him is anything more than an outrageous piece of impudence) their lot in the hereafter must be appalling and his own depends on the thoroughness with which he steels his heart against all he ever knew and loved before he met that pious man and his little picture pamphlets.

Do proselytising missionaries in the Islamic field ever sit down and think what they are really trying to do? Does the social ostracism of a human being, the d.a.m.nation of his folk and the salvation of none but a remnant of mankind mean anything to them? If so they ought to be overcome with horror--unless it is their idea of humour, which I cannot believe.

To pester a man into abandoning a perfectly sound and satisfying religion for one which may not suit him so well is more reprehensible than badgering a man to go to your doctor when his own physician understands his case and has studied it for a long time. At least his discarded medical adviser will not make his life a burden to him--a burden which the proselytiser does not have to share.

On the other hand, Moslems are often glad enough to avail themselves of such Christian works as mission education, medical treatment and organised charity, so they should tolerate the proselytising propaganda which seems inseparable from these enterprises.

Missionaries afield are usually justified by their works; it is the aggressive policy blazoned abroad from mission headquarters which does so much mischief. Islam was never intended to overthrow Christianity, but to bring back pagan Arabs to the true wors.h.i.+p of G.o.d. Mission policy clamours for attack on it as if it were an invention of the devil and then complains of Moslem fanaticism, forgetting that if it were an artifice of Satan they cast doubts on the omnipotence, omniscience or beneficence of G.o.d for permitting it to exist and flourish. Otherwise, they infer that they are in a position to correct the Almighty in this matter. It is their complacent pedagogy which exasperates Moslems so. It is not the way to treat people who believe in the Immaculate Conception, who call Christmas Day "_the_ Birthday" and respect us as "People of the Book."

It is time some protest was lodged against this policy if only on behalf of Christian administrations in Moslem countries, which are always being attacked by it and urged to give more facilities of spiritual aggression, especially just at present when Turkey's power has been shattered and mission strategy thinks it sees an opening.

There was never a less desirable moment for unchecked religious exploitation than now, when the war-worn nations of Christendom are trying to reconstruct themselves, and the world is seething with unrest and overstocked with discarded weapons of precision.

There is no compromise in religion, nor should there be; you cannot go halfway in any faith, and no one wants a mongrel strain begotten of the two great militant creeds such as our leading exponent of paradox wittily describes as "Chrislam." Yet surely there is a reasonable basis for a religious _entente_ between Islam and Christianity.

Think what Islam has done to advance the knowledge of humanity long before the dawn of modern science. Moslems, too, would do well to remember what Christian civilisation has done for them in trade, agriculture and industries. If you accept gifts from others you should tolerate their ways; it is but an ill-conditioned cur that bolts the food proffered and then snarls.

A Moslem or a Christian worthy of the name will remain so. He may expand or (more rarely) contract his views, but will still be a Moslem or a Christian, as the case may be.

No human being has the right to say that his conception of the Deity is correct and all others wrong, nor is such a conclusion supported by the Gospel or the Koran.

It is the alchemy of the human soul which can trans.m.u.te the dross of a sordid environment to the gold of self-sacrifice, and the gold of inspired religion to the dross of bigotry.

Whether we believe, as Christians, that Christ died on the Cross and rose the third day, or, as Moslems, that He escaped that fate by an equally stupendous miracle, we know that He faced persecution and death for mankind and His ideals, and that both creeds are based on the same great doctrine--"G.o.d is a Spirit: and they that wors.h.i.+p him must wors.h.i.+p him in spirit and in truth."

FINISH